nouncing Superftition to Defpots as the real enemy of their power, and alarming them with a representation of its hypocritical plots and fanguinary rage; but never ceafing to claim the independence of reason, and the liberty of the prefs, as the right and fafeguard of mankind; inveighing with enthufiaftic energy against the crimes of fanaticism and tyranny; reprobating every thing which bore the character of oppreffion, harshness, or barbarity, whether in religion, administration, morals, or laws; commanding kings, warriors, priests, and magistrates, in the name of Nature to spare the blood of men; reproaching them, in a ftrain of the most energetic feverity, with that which their policy or indifference prodigally lavished on the fcaffold, or in the field of battle; in fine, adopting the words reafon, toleration, and humanity, as their fignal and call to arms.

"Such was the modern philofophy, fo much detefted by thofe numerous claffes which exist only by the aid of prejudices. -Its chiefs had the art of efcaping vengeance, while they exposed themselves to hatred; of concealing themselves from perfecution,

cution, while they made themselves fufficiently confpicuous to lofe nothing of their glory."

It is indeed certain, that, before the age which is now to be the object of our attention, there had long existed in Europe men, who, led by vanity or vice, did think, and act, and write, in the manner which Condorcet defcribes. But it does not appear, that these men were united by any one ruling aim or motive. Whoever will take the trouble of examining the writings of the laft, and the very beginning of the prefent century, will find in many a degree of felf-deception, and of vifionary good, which, though tending to affift the cause of atheistic anarchy, cannot be deemed the produce of fuch a fyftem. Such men were fceptics, not atheists-republicans, but not anarchifts-admirers of virtue, science, and freedom; not advocates for vice, enemies to learning, and destroyers of liberty. But nothing can more ftrikingly exemplify the neceffity of Religion as the guide and curb of human reafon, than the extravagancies into which fuch men have been led, and the dreadful weapons they have furnished

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for the hands of their more formidable followers. Some men there undoubtedly were, who, actuated by direct and inveterate enmity to religion and civil government, separately attacked them both, with vehemence and skill; but it does not appear that even they formed any abfolute plan, or league for their deftruction. This seems to have been referved for the demoniacal genius of Voltaire; and the extract I have given from the pen of Condorcet, ought to be confidered as an explanatory fketch of the fyftem of his master, rather than a faithful account of the views of his predeceffors. Profeffing to confider this new philofophy as beneficial to the world, he artfully reprefents it to have originated with men lefs likely to betray its real nature and tendency, than those whofe avowed hatred of religion might render its defign more liable to fufpicion. But on another occafion, when celebrating the glories and benefits of the French Revolution, he does ample justice to his Hero. “It appears,” says Condorcet in his Life of Voltaire," that it would have been impoffible to fhew in a clearer light, the eternal obligations which human nature has to Voltaire. Circumstances were favourable. He did not forefee ALL that he

has done, but HE HAS DONE ALL THAT WE

In order to fhew the exact refemblance between this new philofophy as it is called, and the fecond beaft which had two horns as a lamb, and spoke as a dragon,” I fhall felect from the writings of its teachers, its principles, its end, and the means by which it purfues that end, before I confider the effects it has actually produced. The authorities for all these paffages are before the public; and as they are allowed to be incontrovertible, it will be unneceffary to take up the page with references.

"I am weary (faid Voltaire) of hearing people repeat, that twelve men have been sufficient to establish Christianity: and I will prove that one may fuffice to overthrow it." No precept is oftener repeated by Voltaire than "frike, but conceal your hand."

The mysteries of Mythra are not to be divulged, the monfter (Religion) must fall, pierced by a thousand invifible hands: yes, let it fall beneath a thoufand repeated blows." "I know not why people are fo obftinately bent on believing me the author of the Philofophical Dictionary. The greatest

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greatest service you can do me, is to affert, though you pledge your fhare in paradise, that I have no hand in that hellish work.—— It is betraying one's brethren to praise them on fuch an occafion." "O my brethren, we should march clofed, as the Macedonian phalanx; it was only vanquished when it opened. Let the real philofophers unite in a brotherhood like the Free-Mafons; let them affemble and fupport each other; let them be faithful to the affociation. Such an academy will be far fuperior to that of Athens, and to all thofe of Paris." Aware of the evils of diffenfions among the brethren, Voltaire was anxious for a reconciliation between the Atheists, Deifts, and Spinozists, or at least an agreement not to difclose their differences. And Rouffeau declares he wrote the New Eloifa for this exprefs purpose. Wishing to animate the other Chiefs, their eager Principal would write, "I fear you are not fufficiently zealous; you bury your talents; you feem only to contemn, whilft you fhould abbor and deftroy the monster.-Such is our fituation, that we fhall be the execration of mankind, if we have not the better fort of people on our fide. coft what it will.

We must gain them, Labour therefore in the

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vine